Walter Benjamin
(1892 - 1940)
(1892 - 1940)
(From the Stanford Encyclopedia Article)
Walter Benjamin, born on July 15, 1892, studied philosophy in Freiburg, Munich, Berlin, and Bern. Earning a degree with his Concept of Criticism in German Romanticism, he was not successful in his attempt to become a university professor. His Habilitationsschrift, On the Origins of the German Trauerspiel, was rejected by Frankfurt University only to become a canonized classic of 20th Century literary criticism.
Benjamin made his living as a free-lance author and translator in Berlin, where he also took part in German psychopharmacological research. A prolific critic, he was forced into exile by the Nazis in 1933. Emigrating to France, he became a member of the Institute of Social Research (which included Max Horkheimer, Theodor W. Adorno, Herbert Marcuse, Otto Kirchheimer, Friedrich Pollack, Leo Löwenthal, Franz Neumann, Karl Wittvogel and others). Benjamin made an attempt to join the Institute when it emigrated from Paris to New York. In flight from the Gestapo he took his own life in the Spanish border town of Port Bou on September 27, 1940. Some of his most important publications include:
Goethe’s Elective Affinities,
The Origin of German Trauerspiel,
One-way Street,
The Work of Art in the Age of Mechanical Reproduction,
Berlin Childhood in 1900
Paris Arcades Project.
Quoted from: "Reflections: Essays, Aphorisms, Autobiographical Writings." Translated by Peter Demetz. P. 312.
"Only the Messiah himself consummates all history, in the sense that he alone redeems, completes, creates its relation to the Messianic. For this reason nothing historical can relate itself on its own account to anything Messianic. Therefore the Kingdom of God is not the telos of the historical dynamic: it cannot be set as a goal. From the standpoint of history it is not the goal but the end. Therefore the order of the profane cannot be built up on the idea of the Divine Kingdom, and therefore theocracy has no political, but only a religious meaning. To have repudiated with utmost vehemence the political significance of theocracy is the cardinal merit of Blochs Spirit of Utopia.
The order of the profane should he erected on the idea of happiness. The relation of this order to the Messianic is one of the essential teachings of the philosophy of history. It is the precondition of a mystical conception of history, containing a problem that can be represented figuratively. If one arrow points to the goal toward which the profane dynamic acts, and another marks the direction of Messianic intensity, then certainly the quest to free humanity for happiness runs counter to the Messianic direction; but just as a force can, through acting, increase another that is acting in the opposite direction, so the order of the profane assists, through being profane, the coming of the Messianic Kingdom. The profane, therefore, although not itself a category of this Kingdom, is a decisive category of its quietest approach. For in happiness all that is earthly seeks its downfall, and only in good fortune is its downfall destined to find it. Whereas, admittedly, the immediate Messianic intensity of the heart, of the inner man in isolation, passes through misfortune, as suffering. To the spiritual restitutio in integrum, which introduces immortality, corresponds a worldly restitution that leads to the eternity of downfall, and the rhythm of this eternally transient worldly existence, transient in its totality. in its spatial but also in its temporal totality, the rhythm of Messianic nature, is happiness. For nature is Messianic by reason of its eternal and total passing away.
To strive after such passing, even for those stages of man that are nature, is the task of world politics, whose method must be called nihilism."
In: Walter Benjamin: „Über den Begriff der Geschichte“:
"Es gibt ein Bild von Klee, das Angelus Novus heißt. Ein Engel ist darauf dargestellt, der aussieht, als wäre er im Begriff, sich von etwas zu entfernen, worauf er starrt. Seine Augen sind aufgerissen, sein Mund ist offen und seine Flügel sind ausgespannt. Der Engel der Geschichte muß so aussehen. Er hat das Antlitz der Vergangenheit zugewandt. Wo eine Kette von Begebenheiten vor uns erscheint, da sieht er eine einzige Katastrophe, die unablässig Trümmer auf Trümmer häuft und sie ihm vor die Füße schleudert. Er möchte wohl verweilen, die Toten wecken und das Zerschlagene zusammenfügen. Aber ein Sturm weht vom Paradiese her, der sich in seinen Flügeln verfangen hat und so stark ist, daß der Engel sie nicht mehr schließen kann. Dieser Sturm treibt ihn unaufhaltsam in die Zukunft, der er den Rücken kehrt, während der Trümmerhaufen vor ihm zum Himmel wächst. Das, was wir den Fortschritt nennen, ist dieser Sturm."
Walter Benjamin: „Über den Begriff der Geschichte“, Illuminationen, Frankfurt/M. 1977, 251-262.
More and more often there is embarrassment all around when the wish to hear a story is expressed. It is as if something that seemed inalienable to us, the securest among our possessions, were taken away from us: the ability to exchange experiences ...
Every morning brings us the news of the globe, and yet we are poor in noteworthy stories. This is because no event any longer comes to us without already being shot through with explanation ... Actually, it is half the art of storytelling to keep a story fret from explanation as one reproduces it ...
The value of information does not survive the moment in which it was new. It lives only at that moment; it has to surrender to it completely and explain itself to it without losing any time A story is different. It does not expend itself. It preserves and concentrates its strength and is capable of releasing it even after a long time...